The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Al-Burūj – Verse 3

وَشاهِدٍ وَمَشهودٍ

By the witness and the witnessed.

EXEGESIS

The oath sworn here in Arabic is by indefinite nouns wa shāhidin and mashhūdin. While oaths typically employ definite nouns, the use of the indefinite form here suggests a generalised, universal meaning rather than referring to one specific entity. It is similar then to the oath by the book inscribed (wa kitābin masṭūr) (52:2).‎[1] Hence the English translation is justified in using the definite article before each noun (because that is what it grammatically should be), but it should not be thought that it intends only one specific thing.

EXPOSITION

While various specific interpretations have been mentioned in either reports or by exegetes as to what the witness and the witnessed are referring to, the verse itself presents a general oath that can apply to any referent.‎[2] Thus, while plausible explanations exist, like the angels, or prophets, or righteous individuals, or the earth, or specific days and times that may serve as witnesses over humanity, their deeds, or entire nations, the phrasing (shāhidin wa mashhūdin) allows the oath to embrace all valid interpretations without exclusivity. It could also be viewed as a reference to the previous two verses, that the heaven itself is a witness and the Day of Judgement is that which is witnessed.

There is also a deeper rhetorical nuance to consider. The usage of the indefinite noun here evokes a sense of awe or abstraction – by not specifying which witness or which witnessed are being spoken of, the verse leaves the reader to reflect on all possible instances of witnessing. The vagueness here invites the reader to reflect how every single being in creation is a witness, and at the same time to realise that there is nothing except that it is witnessed, Everything they have done is in the books, and everything big and small, is committed to writing (54:52-53). As such, every human being is simultaneously a witness and is witnessed. Not only is he observed by others but, more fundamentally, by himself. As the Quran declares: Read your book! Today your soul suffices as your own reckoner (17:14). This principle manifests in the very nature of actions, revealing how injustice committed against others is, in truth, self-injustice, just as charity given outwardly is ultimately a benefit to one’s own soul. Every deed circles back to its doer, bearing witness for or against them, Whatever [good] it earns is to its benefit, and whatever [evil] it incurs is to its harm (2:286).

Considering the context of the previous and next verses, this verse then acts as a reminder that no action is left unwitnessed and good and bad both are observed and will be taken into account.

INSIGHTS FROM HADITH

  1. From Abū Dardāʾ, that the Prophet said: ‘Increase your salutations upon me on Fridays, for it is a witnessed day, attended by the angels.’‎[3]

Note: A longer version of this same report from Abū Dardāʾ adds: ‘No one sends blessings upon me except that it is presented to me until they finish.’ He was then asked: ‘Even after death?’ To which he replied: ‘Indeed, God has forbidden the earth from consuming the bodies of the prophets, so the Prophet of God is alive and provided for.’‎[4] There are variations of this hadith reported through Aws ibn Aws as well.‎[5]

  1. It is reported that: ‘Someone entered Masjid al-Nabī in Medina and found a man narrating from the Prophet (s). He said: “I asked him about the witness and the witnessed. He replied: ‘Yes, the witness is Friday, and the witnessed is the Day of ʿArafah.’” The man then moved on to another person who was also narrating from the Messenger of God (s) and asked him the same question. The second man said: “As for the witness, it is Friday, and as for the witnessed, it is the Day of Sacrifice (yawm al-naḥr).” Then the man continued until he reached a young man whose face shone like a gold dinar, and he too was narrating from the Prophet (s). The man asked him: “Tell me about the witness and the witnessed.” The young man replied: “As for the witness, it is Muhammad (s), and as for the witnessed, it is the Day of Judgement. Have you not heard God the exalted say: O Prophet! Indeed We have sent you as a witness, as a bearer of good news and as a warner [33:45]? He also said: That is a day on which all mankind will be gathered, and it is a day witnessed [11:103]?” He said: “I asked about the first [narrator], and they said: ‘[He is] Ibn Abbas.’ Then I asked about the second, and they said: ‘Ibn ʿUmar.’ Then I asked about the third, and they said: ‘Al-Hasan ibn Ali.’”’‎[6]

Note: It is unlikely that this narration is authentic, but rather it is trying to justify the variety of meanings reported about this verse by attributing three different interpretations to three different authorities.

  1. From Muhammad ibn Ali al-Ḥalabī, that Imam al-Ṣādiq (a) said: ‘The witness is the day of Friday, and the witnessed is the Day of ʿArafah.’‎[7]

Note: Numerous other narrations present varying interpretations for this verse’s meaning, some of which will be examined in the following section. This polyvalency is due to the nature of the oaths as we discussed, which are general and can encompass a wide variety of meanings.

REVIEW OF TAFSĪR LITERATURE

Rāzī suggests that shāhid could be understood not to mean ‘witness’, but rather ‘the one who is present (ḥāḍir)’. Continuing with this line of thought, he then argues that it is correct to understand mashhūd as the Day of Judgement since that is the greatest presence (ḥuḍūr) where people will be brought to be present in one place.‎[8]

A similar opinion is attributed to Mujāhid ibn Jabr who opines that the witness is Prophet Adam (a) and his progeny, and the witnessed is the Day of Judgement.‎[9]

Others have suggested that the witness could be the angels that are appointed as record keepers over people, and the witnessed the Day of Judgement,‎[10] or that the witness is God and the witnessed is the Day of Judgement.‎[11]

It is also suggested that it refers to Prophet Jesus (a) and his followers, as per the verse, And I was a witness to them so long as I was among them (5:117),‎[12] or Prophet Muhammad (s) and his followers, as per the verse, So how shall it be, when We bring from every nation a witness and We bring you as a witness to them? (4:41), or the Muslim ummah, and other nations, as per the verse, Thus We have made you a middle nation that you may be witnesses to the people (2:143).‎[13]

And many other opinions.‎[14]

INSIGHTS FROM OTHER TRADITIONS

  1. ‘You are my witnesses,’ declares the Lord, ‘and my servant whom I have chosen, so that you may know and believe me and understand that I am He.’‎[15] 
[1] See Muhit, 10/442.
[2] See Tabari, 30/84; Nemuneh, 26/332.
[3] Tabari, 30/84; Razi, 31/107; Suyuti, 6/332.
[4] Tabrisi, 10/708; Ibn Majah, 1/524, h. 1637.
[5] See for example Ahmad, 4/8; Darimi, 1/369; Ibn Majah, 1/345, h. 1085, 1/524, h. 1636; Abu Dawud, 1/236, h. 1047; 1/342, h. 1531; Nasai, 3/91-92; Nasai.K, 1/519, h. 1666; Mustadrak.S, 1/278, 4/560; Bayhaqi, 3/249; Tabarani, 2/217, h. 589.
[6] Tabrisi, 10/708; Nur, 5/543.
[7] Maani, pp. 298-299.
[8] Razi, 31/106-107.
[9] Thalabi, 10/166; Suyuti, 6/331.
[10] Related in Thalabi, 10/166.
[11] Related from Ibn Abbas in Thalabi, 10/166.
[12] Related in Thalabi, 10/166.
[13] Related in Thalabi, 10/166.
[14] See for example Thalabi, 10/166-168; Tabrisi, 10/708-709; Razi, 13/107-108; Muhit, 10/443; Alusi, 15/296-297; Mizan, 20/250.
[15] Isaiah 43:10.